CHAPTER III. Consideration of objections to the Liturgy, and to other forms and modes of Episcopal worship. THE forms and modes of public worship in the Episcopal Church are no part of Episcopacy in itself considered, as a polity and government. They are properly accidents in such a relation. That is, there is nothing in Episcopacy, that necessarily demands them. Although the Liturgy of the Protestant Episcopal Church of the United States is in all fairness to be judged by its simple merits, yet in entering on this subject it will probably be deemed pertinent, so far as we have space, and may also be gratifying to the curious, as well as useful to the inquiring, to introduce this chapter by a brief retrospective and historical view of the Liturgies of the Hebrew and Christian Churches-and more especially of the Liturgy, the consideration of which is more particularly before us. It is a remarkable fact, that the first occasion of public worship, to which the children of Israel were summoned after they had crossed the Red Sea, was celebrated by singing or chanting a piece of Liturgical composition, in which all the people joined in alternate ranks, or choirs: "Then sang Moses and the children of Israel this song unto the Lord, and spake, saying—I will sing unto the Lord, for he hath triumphed gloriously," &c. Ex. xv. 1-19. That this is one of the sublimest and most beautiful specimens of devotional composition, ever written, I need not say. It was suited to the occasion, itself most sublime, awful, triumphant. When the more public worship of the assembled people was over, "Miriam and all the women" took up the same anthem "with timbrels and in dances." The writings of Moses generally were made a public ritual; and it will be observed, that they are frequently interspersed with a specific and imperative injunction, that they should be read to all the people. Occasionally we have prescribed forms for the different parts of public service, of the nature of daily and other occasional consecrations of the people, sacred vessels, &c.; responses, benedictions, with a multitude of other offices; of which the following are a few specimens: For the expiation of uncertain murder, it is ordered, first, that the priests and sons of Levi should be in attendance; next, that "the elders of the city, nearest unto the slain man, shall wash their hands over a heifer," beheaded in the place of murder; and they, the elders, representatives of the people, "shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people Israel's charge." This was a prescribed ceremony and form for such a case. Deut. xxi. 5-8. "In this wise ye shall bless the children of Israel, saying unto them: The Lord bless thee, and keep thee; the Lord make his face to shine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace." Num. vi. 23-26. "And it came to pass, when the Ark set forward, that Moses said (was accustomed to say,) Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel." Num. x. 35-36. The 26th chapter of Deuteronomy is an interesting specimen of a prescribed Liturgical service, ceremonial, responsive, declarative of covenant engagements, &c. And numerous other portions of the writings of Moses are composed into prescript forms, adapted to occasions, and allotted to persons, people, and priests, according to the parts respectively assigned to each. David appointed the Levites "to stand every morning to thank and praise the Lord, and likewise at even." 1 Chron. xxiii. 30. Which is evidently a morning and evening public service-or Consideration of objections to the Liturgy, and to other forms and modes of Episcopal worship. THE forms and modes of public worship in the Episcopal Church are no part of Episcopacy in itself considered, as a polity and government. They are properly accidents in such a relation. That is, there is nothing in Episcopacy, that necessarily demands them. Although the Liturgy of the Protestant Episcopal Church of the United States is in all fairness to be judged by its simple merits, yet in entering on this subject it will probably be deemed pertinent, so far as we have space, and may also be gratifying to the curious, as well as useful to the inquiring, to introduce this chapter by a brief retrospective and historical view of the Liturgies of the Hebrew and Christian Churches-and more especially of the Liturgy, the consideration of which is more particularly before us. It is a remarkable fact, that the first occasion of public worship, to which the children of Israel were summoned after they had crossed the Red Sea, was celebrated by singing or chanting a piece of Liturgical composition, in which all the people joined in alternate ranks, or choirs: "Then sang Moses and the children of Israel this song unto the Lord, and spake, saying-I will sing unto the Lord, for he hath triumphed gloriously," &c. Ex. xv. 1-19. That this is one of the sublimest and most beautiful specimens of devotional composition, ever written, I need not say. It was suited to the occasion, itself most sublime, awful, triumphant. When the more public worship of the assembled people was over, "Miriam and all the women" took up the same anthem "with timbrels and in dances." The writings of Moses generally were made a public ritual; and it will be observed, that they are frequently interspersed with a specific and imperative injunction, that they should be read to all the people. Occasionally we have prescribed forms for the different parts of public service, of the nature of daily and other occasional consecrations of the people, sacred vessels, &c.; responses, benedictions, with a multitude of other offices; of which the following are a few specimens: For the expiation of uncertain murder, it is ordered, first, that the priests and sons of Levi should be in attendance; next, that "the elders of the city, nearest unto the slain man, shall wash their hands over a heifer," beheaded in the place of murder; and they, the elders, representatives of the people, "shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people Israel's charge." This was a prescribed ceremony and form for such a case. Deut. xxi. 5-8. "In this wise ye shall bless the children of Israel, saying unto them: The Lord bless thee, and keep thee; the Lord make his face to shine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace." Num. vi. 23-26. "And it came to pass, when the Ark set forward, that Moses said (was accustomed to say,) Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel." Num. x. 35-36. The 26th chapter of Deuteronomy is an interesting specimen of a prescribed Liturgical service, ceremonial, responsive, declarative of covenant engagements, &c. And numerous other portions of the writings of Moses are composed into prescript forms, adapted to occasions, and allotted to persons, people, and priests, according to the parts respectively assigned to each. David appointed the Levites" to stand every morning to thank and praise the Lord, and likewise at even." 1 Chron. xxiii. 30. Which is evidently a morning and evening public service-or Saviour rebukes, Math. vi. 5. evidently refer, not to acts of public worship, as usually kept up under authoritative regulations, but to private devotions, such as are now practised in Catholic countries and churches, and by the Turks, for ostentation. The directions immediately given, in the 6th verse, determine this point: "But thou, when thou pray est, enter into thy closet," &c. It is a notable fact, that our Saviour published and established no other form of prayer, except the short and comprehensive one, commonly called the Lord's Prayer. So scrupulous was he not to innovate on the established forms of worship, (I think it is fair to reason in this way, and that no other way can account for the fact) that when the disciples, by the mouth of one of their number, made the distinct request, "Lord teach us to pray, as John also taught his disciples," he still went no further, than to give them again “the Lord's Prayer” abridged, except only some instructions by way of commentary on the spirit of prayer. John, it would seem, had given his disciples some new forms; but our Saviour declined. Christ was accustomed to pray, and to pray with his disciples. It was immediately after he had concluded prayers "in a certain place," that this request was made, which proves, that it was not only a form, but some new form, which they asked for; and I think it moreover proves, that our Saviour himself had at this time been using a common form. If the prayer was new and extemporaneous, then the very thing asked for was before them, viz. a pattern. I think soberly, that this will not be regarded as a forced conclusion. It is natural, probable, and the only consistent interpretation. I do not deny, it is reasonable to believe, that our Saviour was accustomed to offer up prayers appropriate to himself, to his relation to his Father, to his disciples, to the world; and of course entirely out of the range of a common ritual. Such for example is his prayer in the 17th of John; during his agony in Gethsemane; and on the Cross. But it is a most remarkable fact, that he published and prescribed no forms for common use, except the Lord's Prayer; and I know not how to account |